the multidimensional flow of the social tissue and the complex issues
TRANSCRIPT
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The Multidimensional Flow of the
Social Tissue and the Complex
Issues.
Society, Migrations and Laws at the Global Era
Miguel Ángel Guerrero Ramos
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Copyright © Miguel Ángel Guerrero Ramos
© edition: La Lluvia de una Noche
Cover design: La Lluvia de una Noche
Original title: El multívoco acontecer de lo complejo.
Sociedad, migraciones y leyes en la era global
Translation: The autor
Originally published in Spanish in:
http://www.eumed.net/libros-gratis/2014/1400/
Of this edition: 2014
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Parts of this book:
-Synopsis
-Prologue
-Articles in English:
1. Migrant Elements of Globalization. In Search of Democratic
and Participatory Management Models of Cognitive, Emotional
and Cultural Diversity
2. The Temporary Stagnation of Social Structures. Are We
Stagnant or We Advance?
3. Why Are the Laws Unequally Distributed in the Society?
4. The Current Leisure as a Social Issue Imbued with Negative
Values
5. Towards a Positive Emotional Innovation of Ecology and
Society
6. Schizoanalysis and Interculturalism. How Classification
Systems Oppose the Acknowledgment of Diversity
Articles in French - (Articles en français)
1. L’impasse temporelle des structures sociales –Nous restons
dans l’impasse ou nous avançons ?
2. Le loisir actuelle comme une question social imprégnée de
valeurs négatives
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Synopsis:
Some of the most important elements that compose this global age in which we
live, and which give it its distinctive identity, appear to have stalled suddenly in the
middle of the social dynamics of this specific present. Thus, while some social
phenomena such as dominance and inequality become increasingly more complex
and diffuse, the State and the Laws seem to be in a stagnant phase of its
evolution, or at least of its development. It is a fact, within this framework of ideas,
which in the current dynamics of power, many social groups are interested in to
keep the structure and design of State and the Laws at the stage that today stands
before us. Meanwhile, every day new forms of inequality and exclusion arise,
especially in a world with large and diverse ways for which people and ideas flow
each day with some margin of freedom. From there, this book contains eight
articles which observed of reflective and analytical way these aspects.
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Prologue:
This book contains eight articles on various topics, six in English and two in French,
written with a sociological standpoint. With some differences in the selection of articles,
this text is the translation of academic book written in Spanish, entitled: El multívoco
acontecer de lo complejo. Sociedad, migraciones y leyes en la era global, edited and
published By Eumed.net. The two articles written in French, are among the five articles
published in English.
Now, in summary, in the main article "Migrant elements of globalization”, I emphasize the
new forms of inequality that can arise in a globalized world. In this article I propose a
concept and a much broader and more comprehensive understanding of the human
migrations and even of inequalities and discrimination that may arise around them. The
other articles having a much more thoughtful and divulgative style that the main article, are
part of a series of trials in which appear subjects like the fact that today the laws are
manipulated or that leisure in modern life is focus of negative values.
In the Spanish version, in addition to migration, in this book discusses various aspects of
the same main theme, which is the stagnation of State and of Laws in a world in which
every day domination and inequality become more diffuse, complex, and enormous.
However, by vary some articles, in the English version, the emphasis is on the importance
of to change the human values, for we may have a structural change. A fair change, or a
chain of changes, guided by the flag of a more tolerant, comprehensive and responsible
social consciousness with the environment.
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Except for the text of migration, these articles that are present here make a first collection
of my work of columnist in sociology blog of "Ssociólogos", and in sociology blog in
several languages of: "Sociology and reflection / Sociologia e riflessione / Sociologie et
réflexion / Социология рефлексия". A job that I have developed over this year 2014.
Another driver axis that appears in this text, is the concept of citizenship that I have worked
in other works such as "Hacia un entendimiento más humano y estructural de la ciudadanía
globalizada". A concept by which I propose a much more universal and less limited notion
of citizenship and that is not subject to constraints of requirements as is for example a
identification document. In this book this idea is articulated in various ways, one of them,
the fact that today the citizens is very detached from the instruments of governance, which
are excessively monopolized in the field of politics and by the politicians. It is also a bit
implemented the idea of the text “Los efectos negativos del paradigma de la competitividad
hipermoderna”, which is basically, that regrettably not only in productive aspects, also in
all social sphere, our main paradigm, in other words, the paradigm most defended by the
institutions of higher weight in the world, It is the competitiveness, and not, for example, of
cooperation.
Finally, I must say that in this book I allude to another articulating idea that is the "power",
power as main and most prevailing paradigm that shapes social relations in the West form
life. One idea that I will mention only in some opportunities but that will be very present as
social background. And to close the prologue of this academic work, I take to invite
discussion and building ideas. The ideas should be discussed, the world needs the debate
and the same debates need of the dialogue and of a very good sense of understanding and
construction.
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Migrant Elements of Globalization. In Search of
Democratic and Participatory Management Models of
Cognitive, Emotional and Cultural Diversity
Los elementos migrantes de la globalización. En búsqueda de unos modelos
democráticos y participativos de gestión de la diversidad cognitiva, cultural
y emocional (Original title in Spanish).
Abstract
This is a text in which is proposed the idea that to new forms of diversity that arise every
day in a globalized world, can also arise new forms of exclusion and racism. Hence the
relevance pf see the need of understand the different forms of migration that can encompass
our world today, and the need of protect these forms in all its dimensions, or at least in a
number of dimensions that not only can consider the physical factor of migrant persons in
different regions of the planet. In this text is also made reference to the provisional term
"migrant elements of globalization" to actualize the fact that today people migrate not only
in the physical ambit, but also migrate their ideas, emotions, and generally numerous
symbolic constructions that people have.
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Resumen:
El presente es un texto en el cual se plantea la idea de que ante las nuevas formas de
diversidad que surgen cada día en un mundo globalizado, también pueden surgir nuevas
formas de exclusión y racismo. De ahí que se vea pertinente la necesidad de entender las
distintas formas de migración que puede abarcar nuestro mundo actual, y de protegerlas en
todas sus dimensiones, o por lo menos en un número de dimensiones que no sólo
contemple el aspecto físico de las personas. Se hace referencia, asimismo, al concepto
provisional de “elementos migrantes de la globalización”, para concretizar el hecho de que
hoy por hoy no solo migran las personas en su aspecto físico, sino sus ideas, sus emociones
y, en general, todas sus construcciones simbólicas.
Introduction:
According to authors like Lelio Mármora (2002), and Robin Cohen (2006), the main
fundaments historically used for the definition and development of migration policies have
been strictly linked to the issue of human rights of migrants. This has been thus, at least or
mostly in regard to those fundaments in which has not prevailed an economic view of the
problem or of the phenomenon of migration. In other words, the predominantly non-
economistic fundaments that exist today for the definition of migration policies, have tried
to be directed toward a humane and unifying vision that considers the human rights of
migrants, of their families, of the social structure of the host society, the rights involved in
physical space and in international relations, among other elements that focus exclusively
on the physical figure of the « migrant person ». However, one of the objectives that I will
present in the next few lines, will be to expose that other migrant elements (beyond the
figure and the juridical and physical presence of a person), also migrate constantly and need
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of the planning of appropriate migrations policies. Migrant elements that can be said, are
based on discursive and emotional aspects, as can be for example a small opinion or a
significant exchange of ideas. This issue is of that form in a very high degree, because in
the current era, where the development of science and politics, among other social issues,
depend heavily on global connections, and where there is a lot of aspirations and desires
universal as democracy and gender equality (Lowenhaupt: 2005), not only migrate people,
also the discourses, signs and emotions, and even more so with the processes of
deterritorialization and simultaneity which imposes the Internet where such cyber
phenomenon has a strong presence.
On the other hand, in this text shall also present the idea that a suitable group of migratory
policies that focus not only on the physical and cultural aspects of people who move from a
site or geographic emplacement to another, can help prevent the relations of inequality, the
racization and the processes of exclusion. A policy group with such emphasis may well
reach even prevent exclusion processes in such people, because we could understand and
consider them in their quality as complex human beings and not only in their quality as
migrant citizens. Similarly, will present in this text the idea that not only individuals but
other migrants themselves elements of globalization, as the signs and discourses, may
become subject to new and emerging forms of discrimination.
In this regard, it should be recalled that, according to authors like Stephen Castles (2010),
and Ángeles Solanes (2008), immigration is a social process based on inequality and
discrimination, and controlled and limited by the States, because that in today's world not
all people have the resources and political rights for a free mobility. Around this issue, in
this text I will also present the idea that not all people have the means or accessibility to
relevant social networking groups, to enforce their speeches, or their positions, or their
emotions, in other spaces or physical locations and not physical as cyberspace.
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The Concept of « Migrant Elements of Globalization », and the Field of
Study of Migrations
I will begin by referring to the concept that I call « migrant elements of globalization », a
concept that I will use to designate all those specific aspects of cognitive, emotional and
cultural diversity that each day traveling and overstep physical and imaginary borders in a
globalized world. Thus, a migrant element of globalization can be a person who travels
from one State to another, or a emotion, if we take the example of two people who fall in
love over the Internet and that even despite not speaking the same language, they share
their emotions by such means, among many other examples of exchange of emotions. Or
even it can also get mobilized in the form of ideas or writings by email or in a blog or a
social network like Facebook, an ideology, as it can be, for example, nationalism, or anti-
imperialism, or Marxism, among many other ideologies that every day seeking various
forms of mobilization from the field or in the territory of social.
In this way, against a much broader scenario of it what is migration, or at least of the
elements that migrate daily, one could propose a redefinition of this concept that not only
involves the physical displacement of people. About the classical concept of migration,
which has operated in many social researches developed until this time, more exactly by
those that are sponsored by the IOM, in several studies we found a understanding of this
concept as “the movement of a person or group of persons from one geographical unit to
another across an administrative or political border with the intention of settling indefinitely
or temporarily in a place other than their place of origin” (IOM, 2007, 2009, cited by
Muñoz: 2009: 7). Now, given the wide variety of existing migrant elements, such as the
example of the emotions, in this text I would like to introduce a new attempt definition of
migration. A purely provisional definition, which would be subject to debates, and that
must contemplate the symbolic character of migrant elements of globalization (such as the
understanding of virtual environments and communities). This provisional definition of
migration is as follows: « movement of one or more elements with potential mobility
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aspects, from a physical location or socially constructed to another with the equal or
different characteristics ».
As we can see, the above definition includes the transit of elements with potential aspects of
mobility, as for example an idea or a emotion; in other words, contemplates what herein is
presented as elements migrants of globalization. However, we must keep in mind that the definition
of migration that is proposed herein, it must face, like the classic definition focused on the physical
displacement of people, to the different range of problems of the field of study of the migration in
its current state. Among those problems, it is worth mentioning that “still we lack a body of
accumulated knowledge to explain why some people migrate, while most do not, and what does this
mean for the societies concerned” (Castles, 2010: 142).
For authors like Herzog (2011), another class of problems relates to the fact that the
discourse about the processes that have to do with migration, has been built under the logic
of the discourses of host sites, and has focused mainly on the issues about of social
problems, for this reason the discourses about immigration, for this author, are clearly
incomplete discourses.
Other studies that focus their eyes on the problem of integration and diversity, mention the
fact that today “we talk about multicultural cities and the central role of social cohesion,
although there is no consensus on its meaning in immigration policies” (GEDIME: 2011:
10).
Now, we must keep in mind that towards the issue of social integration and recognition of
the diversity of migrant elements of globalization, is where these present analyzes are
directed. To do so, in due course, I'll talk about that in a globalized world the spectrum of
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diversity, in addition of complex, it is extremely broad, and with the new forms of diversity
that arise every day in a globalized world, also arise new forms of exclusion and racism.
Clear, as has been suggested in previous lines, the field of study of migration is today a bit
limited, not only because it is a new field of study that has not yet been appropriated by any
specific discipline (Castles, 2010), also because, as they have stated authors like Stephen
Castles (2010), the studies that have been conducted in this field have been based on some
theoretical concepts developed in the industrial era and with its particular economic and
institutional regime (Castles, 2010). Hence the importance of expand the field of study of
migrations, and in as regards, for example, to the understanding of the « question of
otherness », are incorporated concepts such as the that exist in interactionist anthropology,
which does not focus only on this type of analysis in the characteristics of migration flows
(in other words, if are labor, or if are skilled migrations, which are two of the categories of
the industrial regime). Instead is necessary a group of concepts that refer to the semiotic
and symbolic systems of cultures and also to migrant ideas.
And finally, before entering the field, we must keep in mind that for the purposes of this
text, "globalization" will be understood, more than anything, as a process that affects the
territory of traditional spaces of States, and that "it represents an increase and
intensification of global interconnections with a decline in the significance of territoriality
and the local state structures" (Muñoz: 2009: 7).
The limits of Transnational Diversity and the Migrant Elements of
Globalization
To speak of the complexity involved in transnational diversity, first I will speak briefly
about the complexity of the "diversity" in a globalized world. Of this form, we have to
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Néstor García Canclini warns us in his article Sobre objetos sociológicamente poco
identificados (2008), that "the concept of cultural camp, developed by Pierre Bourdieu, has
been exceeded by the commodification of artistic and literary production and by the
business alliances and multimedia processes (film, television, music and video)” (Canclini:
2008: 45). Mean this that the cultural field has been blurred and has lost that autonomy that
won in previous centuries in front of other fields such like the political, due to the fact that
the symbolic production is today larger and intense than ever in different social fields. This
symbolic production, incidentally, has the characteristic of having high levels of mobility
and fluidity.
Now, it is necessary to say that the current symbolic production and all that in some way
fits within the term which in this text has been proposed of migrant elements of
globalization, have, like migrants who move from one State to another, a transnational
dimension.
In this regard, in other words, concerning with transnational, Luis Eduardo Guarnizo tells
us that transnationalism is a “dynamic process of construction and reconstruction of social
networks that structure the spatial mobility and the labor, social, cultural and political life
of both migrants like of their families, friends and communities in countries of origin,
destination, or destinations.” (Guarnizo, 2007: 81).
Thus, herein we understand that migrant elements of globalization, like migrants who move
from one State to another, also tend to be immersed in dynamic processes of construction
and reconstruction of social networks or interconnections, or in other words, of connections
of human groups mediated by various media. Such a construction may reconfigure a
determined symbolic or emotional universe. (Belli, 2010).
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I should to do a brief parenthesis, at this point, for emphasize that herein I understand the
"emotional element" as a separate characteristic, although not independent of symbolic
elements (Cálatayud, 2006), (Camino Roca, 2006), as it is considered that all the emotional
ambit is susceptible of aesthetic and sociological study, not only by the fact that emotions
also are socially organized in a high degree (Sieben and Wettergren, 2010), and that social
objects can be emotionalized, also because it is considered that emotions, in the same way
that culture as semiotic system, operates under a own rules (Guerrero: 2013). A debate, this
about emotions, which, indeed, transcends the immediate purposes of this text (about of
this, only I add that, according to Bárbara Sieben y Wettergren Åsa (2010), authors like
Stephen Fineman has been argued that emotions must be understood as a social form in
specific contexts, and that should not be psychologized in their study. Similarly, authors
like Giazú Enciso y Alí Lara (2014), have argued that in recent years the same production
of knowledge has presented an emotional twist, in which the role of human emotions being
more taken into account).
With regard to the recognition of the undeniable transnational dimension of migrant
elements of globalization (may be these of symbolic or emotional character), I must say
that this throws us on the plane of migration policies new aspects to be considered when
addressing the issue of diversity, or of inclusión and exclusion.
In fact, for authors like Mathilde Pette (2009) or Tilly y Sidney Tarrow (2008) (cited by
Ben Néfissa: 2011), political conflicts vary in space and time, depending on the
characteristics of political regimes and organization both within and outside the
institutional bodies, therefore, it is not surprising that in a world in which ideas, ideologies,
emotions and artistic works flow and are traveling at breakneck speeds, new forms of
conflict and new forms of exclusion arise.
In this sense, we must not forget that:
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“The exclusionary social practices are contained in the social discourse (and at the same
time, also presuppose and impulse this practices), because through the sense and the
meanings constructed historically and socially such practices organize and constitute the
social relations, by means of exclusion, segregation and discrimination” (Martínez: 2009:
1). Now, the idea that exclusionary practices are contained in the social discourse, coupled
with the fact that “the postmodern thought suggested replacing nations and nation states by
nomadism as a study” (Néstor García Canclini: 2011: 51), allows us to propose in this text
the idea that in a world in which the migrant elements of globalization are constantly
flowing every day, presumably arising new forms of racization and exclusion front to those
migrants elements. Must not forget that the dynamics of the current sociability, is
characterized by presenting a world with links very few solids and fleeting relationships
(Bauman, 2005), that the same integration only is located in the comfortable discourse
about social bidirectionality (Gonzáles-Rábago: 2014), and that the study about its
processes(integration processes) in host societies "has been always posed from quantifier
and objectivist parameters that are not able to grasp the diversity of them” (Gonzáles-
Rábago: 2014, p. 195).
Updates of Racization in a Globalized World
One of the many contradictions between globalization and democratization, is the fact that
in the world of today we live in a "pluralism by default" (Ben Néfissa: 2011). A "pluralism
by default", by which cultural diversity is accepted, not by the goal of a full social
integration or by the principles of multiculturality, but because cultural diversity is
everywhere of the world's major cities, and for many people the only remedy is accept it in
part. In this way what lies beneath of this "pluralism by default", are various forms of
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discrimination and racization1, many of which have emerged at the same time that so have
the new social dynamics of globalization.
About racism and its relation to globalization, it is important to note the following:
The new ideological foundations of contemporary racist discourse do more ambiguous this
issue due to the widespread acceptance of the two schemes in which rests: the defense of
cultural identities and praise of difference, concepts that have broad legitimacy in the
progressive culture of anti-racist movements (Romeo: 2009).
It must be said, for the purposes of this text, that I understand by racism the claim to
substantiate the superiority of one group over others based on racial criteria (Romeo: 2009),
and the stereotyped patterns of thought which make judgments based on converting the
natural differences in cultural differences (Romeo: 2009). However, as tells us Mirielle
Eberhard (2011), are few empirical studies have been made on racism, because this has
been studied and denounced strictly in its ideological dimensions. Due to this, tells us
Eberhard (2011), the attention of racism has focused on their doctrinal, political and
philosophical aspects, rather than their physical manifestations and its practical
arrangements. For this reason we can say that the forms in which racism operates are not
entirely known or visible in today's world, and that new forms of racism can arise every day
on par that arise new types of communities social.
Racism and discrimination, equally, are not static and essential phenomena. In this regard,
Mirielle Eberhard (2006, 2010, 2011) tells us that the materiality of those phenomena and
their recognition, are negotiated by the players involved through their interactions; 1 Authors like Mirielle Eberhard (2011), prefer the term "racization” (in Spanish “racización”, term translated
from French by Jean Hennequin), instead of "racialization"”, since the firts emphasizes the contextual nature
of the race, because race is not what lies in the physical and symbolic aspects, is what its ideas and its
manifestations produce in the world (Eberhard: 2011).
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interactions that, taking the case of migrant elements of globalization, they can be physical
and in presence or not. Moreover, "discrimination can be defined as the application of a
different and unequal treatment to a group or a community, depending on features, real or
imaginary, socially constructed as negative marks or stigmas" (De Rudder: 1995, cited by
Eberhard: 2011: 102).
In this way in today's globalized world, a person may suffer discriminatory treatment, for
example, to the being rejected or deleted from a cyberspace social network like Facebook,
by the fact of belonging to a minority group. Similarly, some persons, for example, those
belong to a youth social group or urban tribe, may be discriminated by the fact of
expressing emotions since a or other particular view in a virtual environment. Or even a
Web page or a blog on the Internet that handles certain types of ideas that do not harm
anyone (or even a concept placed in a Facebook wall), can become discriminated by other
community of opposing ideas and that do not share the sense of others. In the latter case,
the problem arises when there is a harmful or dysfunctional discrimination, that is, when
the effect of the discrimination is translated in a system dysfunctional (like when is greatly
restricted freedom of expression), or when discrimination own harmful and detrimental
effects on one or more physical persons.
Now, about the different types of discrimination in a globalized world, according to Jesús
Oliva Serrano, “the system of automobility, the urban sprawl and recent trends of socio-
technical organization of the city tend to originate new forms of social exclusion and of
inequality” (Oliva Serrano: 2011; 34). This is due primarily to the fact that mobility in
cities is a strategic socio-political dimension, to cause of which, people who can not acquire
adequate availability of means of mobilization, find reduced their urban experience and
their environment of possibilities (Oliva Serrano: 2011)2.
2 In a global city, tells us Iker Barbero (2008), are infinites the regulatory orders and legal discourses that
coexist and interact.
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Similarly, it can be said that the fact that some people can not or do not have Internet
access, in the world today, is undoubtedly one of the toughest and new forms of social
exclusion and inequality, a form by which people see reduced their environment of social
possibilities.
So we can say that the forms of exclusion have expanded and diversified with the
phenomenon of globalization. However, the same understanding of exclusion is nowadays
scarce. According to Benno Herzog (2011), the term "social exclusion", is in a period of
great relevance in the social sciences of recent years, however, the dual use of the concept,
as a term of social policy and as a sociological concept, has produced a certain diffuse
character in its content. Because of this, Herzog proposes the term "discursive exclusion" as
a concept of social exclusion that can satisfy the theoretical requirements of an analytical
sociological concept. In this way "it is not recognized as exclusion only that which
transcends a clear boundary of a inclusion toward exclusion, also all that is gradually
moving away, of the state of relevance enjoyed by other members of society” (Herzog:
2011: 618). Or as Luhmann's systems theory says: we can talk about exclusion when is
allowed in a social system, treat to certain people with indifference, callousness and
rejection. That is, when their acts of communication are greatly ignored (Herzog: 2011).
To conclude this section, we note that a new form of racism and discrimination, we can find
it sometimes when we talk about an extreme defense of intellectual property rights on the
Internet. A defense as this, can reach restricting freedom of Internet portals such as
Wikipedia and has reached to close others like Megaupload in 2012, although these are
debates that should remain on the table for a long time. In this respect, only we can say, as
suggested by Lawrence Lessig (2005), which in today's world should advocate for a
balance between the defense of private property and freedom of expression.
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In Search of a Participatory Models of Diversity Management
As we have seen in the previous section, each day arise in a globalized world new forms of
discrimination that go beyond nature-based arguments to justify and reproduce power
relations. Thus, those arguments not only reproduce power relations that are based on
phenotypic differences (racism and sexism), but also on those that are based on certain
discursive, symbolic and cultural differences. What we must seek, besides of do not allow
that any theory postulates that some social group must be subject or predisposed to
subjugation or humiliation, are some models of diversity management that can allow to see
the problems of racism and discrimination in their structural aspects, since in today's world,
the fight against discrimination, for example, has been judged primarily on moral grounds
and not on a structural plane. In this regard, Eberhard tells us the following:
The moralism that pervades a dominant conception of anti-racism and anti-discrimination,
often is accompanied by an individualization of the guilty, that tending to personify and
define evil. But systematic effort to establish this individual complaint, hides the structural
dimension of racism and discrimination, which, if well is certain that this factors are
enrolled in interpersonal relations, also they permeate the very fabric of society (…) and
form an integral part of social relationships (Eberhard: 2011: 117).
We must say that in the task of finding a path that includes the cognitive, emotional and
cultural diversity of the migrant elements of globalization, the diversity management
models that can use or not States, play a key role in the search for integration and social
cohesion. With regard to this, it should be noted that according to Ana María López Sala
(2005), there inclusive and exclusionary models of diversity. Among the models of social
exclusion we find the following:
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Segregation: Model of management that preserves the social structure of a host society,
confining individuals or inserted groups or immigrants, in clearly differentiated, marked
and excluded segments.
Differential Exclusion: A situation in which migrants are incorporated into certain social
areas (usually in the labor market), denying access to them, to other areas such as
citizenship and political participation.
Assimilation: Model of diversity management that seeks to erase the differences and
otherness of the "other", through state and institutional policies to consolidate a society that
from the negative point of view of racial and cultural formation can be "homogeneous".
Now, when talking of a search for a management model that recognizes the cognitive,
emotional and cultural diversity of the migrant elements of globalization, we must speak
necessarily of a model that, in principle, is opposed to the three models that have been
mentioned above, that is, a model not exclusionary, or that at least not makes of the
exclusion its reason for being. However, the real problem for that an inclusive model of
diversity be effective, lies in the fact that some of the most important norms in social and
juridical relations (and in the phenomenon of migration), respond to the political will of
certain nuclei of power, and preconceptions of social reality. Cores of power as the State or
supranational organizations that dictate these norms "in order to regulate the position of
subjects and also of those not even are considered subjects, according to specific ideals”
(Barbero: 2010: 26) (Dal Lago: 2000).
According to Iker Barbero (2010) and Wolkmer A.C. (2006), the discipline of law is
manipulated to global level and also to state level (largely by neoliberalism and may even
by certain progressive models) to make of immigrants certain types of business entities. As
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a result, since some years immigrants have been fighting to change this situation and
acquire new models of citizenship. The basic objective of immigrants is to be recognized as
subjects of law, to avoid some state acts against them as deportation.
From the above we can infer then that many of the norms of current law are a disguised
form of racism. It is worth remembering that for some authors, in the case of Europe,
racism has won from a state framework based on the ideas of "national identity" and
defense of "nationality" (Romeo: 2009) (Baubock: 2005). Similarly, some authors believe
that race category is a correlate of the process of spreading a biorationalization of the
Government and the use of state power to manage the population. (Viveros: 2009).
In this regard, the objective that I modestly present, is not to propose a management model
that can be adopted by States to solve the problems of racism and discrimination, but
simply a group of ideas to chart a path to find a model such. What must be sought,
therefore, is a management model that provides a adequate "political opportunity structure",
in general, to migrant elements of globalization. And this model we can to find it within the
democratic system as long as it is understood that democracy is still in this time a project to
be debated, negotiated and be created. In this sense, according to a large number of authors,
the democratic system must be addressed toward the form of participatory democracy (in
the cognitive and cultural and emotional plane), over the classical form of representative
democracy, in which people were limited only to elect their representatives in government
(Benhabib: 2005), (Chateauraynaud: 2005), (García M: 2006).
Well, we must bear in mind that the final idea presented herein, for search for an
appropriate model of diversity management that can capture the complexity of the migrant
elements of globalization, is to look for a model of citizenship as diverse and complex as
the themselves migrant elements of globalization.
23
Thus, we have that citizenship should be understood as a work that is always in process
(like democracy itself) (Soysal: 2009), and should put its emphasis both in the grant as in
practice, and should not assume the territorial-national imagination as a self-evident space
to think questions of citizenship and justice (Savransky: 2011). Following the above, it can
be said that we should start talking about a multidimensional citizenship, this is, a
citizenship that includes all the symbolic aspects that could constitute or create the same
sense of civic practice and of experience in a complex and globalized world. Although it is
presumed that the debate that could lead to a citizenry as this, is still very long and
complex.
Conclusions: Migrant Elements of Globalization, Multidimensional
Citizenship and Racization
Globalization is an ongoing process of construction of social boundaries, and through these
borders can travel, move and flow every day different types of elements that include not
only physical persons, also a wide variety of symbols and emotions that are part of the
cognitive, emotional, and cultural diversity of today's world. A variety that tells us that we
should not act with assimilationist or exclusion management models, either this
management of state type or not.
In general, any model of social exclusion of management to the many cultural differences
that arise in today's globalized world, could become a new form of racization (De Ruder:
2000), (Guillaumin: 1972), (Labelle: 2006), (West y Fetnstermaker: 2006). For this reason,
in the present text has been presented the idea that we must look for a social integration
based on cultural (and discursive) plurality and not in the social homogenization (Delanty:
2000). An integration to be searched based on recognition of a citizenship with complex
and comprehensive aspects, complex and comprehensive as the term of "migrant elements
of globalization", because a global citizenship should be understood as a cognitive,
cultural, emotional and human citizenship. However, according to authors like Iker Barbero
24
(2010), Prakash Shah (2007) and Boaventura de Sousa Santos (2007, 2009), in today's
world we need a juridical pluralism, beyond the coexistence of different legal and
regulatory codes in a same geographical territory or social field; a juridical pluralism that
can recognizes not only to the immigrant persons that in a irregular situations, possess a
deprivation of the citizenship according to the classical model; a pluralism that can
recognizes also other new and emerging legal subjects.
They are many and varied the elements that can constitute and create the same meaning of
city and social proximity (Navalles: 2011), so the recognition of citizenship should apply to
all those subjects that could experience and live citizenship. Otherwise, exclusion and
discrimination might tend to become increasingly diverse and routinely. However, the
problem is not so much to question what kinds of exclusions are problematic or not, is the
fact that we should ensure full recognition to the participation of both minority and other
groups, and of a wide range of ideas, in the same way in that to eliminate some of the
problems of sexism, for example, must not speak of ensuring the rights of women, but that
we must speak of ensure the rights of women and men. We should not therefore speak only
of a multicultural citizenship, but a multidimensional citizenship.
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32
The Temporary Stagnation of Social Structures. Are We
Stagnant or We Advance?
Maybe since our current sociological studies is necessary to reach a new understanding of
temporality or of the tireless step of social phenomena. A new form that allows us to
recognize whether we are in an epoch of paralyzation or social stagnation in the most
constitutive structures and institutions of our time. A new form to understand or to glimpse
the temporal tissue in society that allows us to understand a little better, or even with a
more accurate and more comprehensive complexity, the development of the social life.
The Social Sciences and Temporality
The social sciences in general, seem to have, as a trend, a very concrete and specific
perspective of the time and of the flow of the social events. Our current sociology, for
example, comes from of the Durkheim tradition and also of a positivist tradition. The
tradition of studying the "social fact", this is, of studying a manifestation, a phenomenon or
a change that is clearly identifiable, for this reason when seeking an object of study, this is,
a social fact, often we opted to identify a manifestation or a change that has very specific
characteristics in a given timeline.
33
However, in agreement with authors like Claude Romano (1999), the Western Thought has
always had a very limited conception of the event and of time itself. So much so that we
might venture to say that we are currently in a period of stagnation respect to the progress
of institutions and social structures. A period of suspension or very low structural
dynamicity, even when the surface changes of the current social structure, such as those
which are given by technological innovations that each new day brings, make us think
exactly the opposite. That is, can that even though we are in a period of very rapid
transformations, many which are guided by information and connectivity technologies,
may, in a rigorous and objective sense, we are in these days in a period of very low social
dynamism and institutional change of significant character.
To understand this affirmation that we are not in a period of rapid transformations of
background but rather in a stagnation period or at least of very slow changes in social
structure, we can make a comparison with the so-called "era of medieval obscurantism".
Thus, one might say that while it is true that many authors argue that the Middle Ages was
not a time of total recoil of knowledge and Western Culture, is very common the tendency
to identify this period, ie the Middle Ages, with a period in which prevailed a very slow
change in their structures and social institutions. Considering for a moment that this
momentary hypothesis may be true, we might make an analogy of this situation with the
current development of our societies throughout the world. That is, we can say that we are
in a period of relative stagnation respect, for example, the advancement of fund of our
social institutions. A period of stagnation or paralysis in which there are no significant
structural transformations or are very lows.
34
Some of the Reasons that Lead to Talk of a Very Specific Type of Social
Stagnation in Actuality
There are many reasons that can lead us to propose a stagnation of the current institutional
dynamic or a low or scarce apparition of elements that may significantly change our social
structure. Some of these reasons are only details, however, they are extremely crucial to the
planning and development of social life. Details like the fact that the current political
parties continue to operate with organizational structures of one hundred years ago
(Rocafort: 2013), or the fact that we continue to have the requirement of a national
identification to prove citizenship, because by the absence of such a document certifying
the status of legal citizen, a person can get to be unprotected and deprived of fundamental
rights, mainly in health and education (Suárez-Navaz: 2007).
Now, we must say that some other reasons that can be cited for speak of a stagnation of the
current social structure, make alluding to extremely encompassing paradigms and in force,
some since a long time ago. Among those reasons we mention, first, the fact that the
understanding of the State and its structure is still today very set to the conception with
which became operational this entity in the world does little more three centuries. In other
words, rarely we refer to the State as an entity still in construction, and for this reason the
whole dispute and reflection on its changes or transformations, has focused on the form in
which should be directed, this is, whether the State should be socialist or capitalist.
Moreover, it must be said that we live today under the paradigm that politics is a matter of a
preselected group of people and confuse the very exercise of the political with the activity
of politicians, for this reason the group of politicians can concentrate excessively the
monopoly of the mechanisms and decisions of the governability.
There are many more reasons that compel us to speak of a stagnation, but only these few
reasons mentioned, have made a long time that society is immersed in a very concrete and
35
specific model of global geopolitical organization that deprives us of a deliberative culture
and a participative democracy.
The Notion of "Event" of the Philosopher Claude Romano and the
Rethinking of Social Structures
I said in previous lines that according to Claude Romano (1999), Western thought has
always shown a very limited conception of the event and of time itself. Firstly, Romano
draws our attention to the fact that in the West we say that things change because they have
time, or that change in the time. Of this form, the change is reduced to a mere accident that
is unified and understood by spatial relations, this is, the change is reduced to a simple
causal apprehension. The time, thereby, or as we usually see this profound issue, is simply
something that appears in things, and if we do not see it them clearly appear, the curiosity
no awakens us and we can not think or evaluate it of one or another way. Now, a structure
or a social system are difficult to imagine how concrete things, hence there a great
difficulty to link structures or systems with somehow of temporary understanding. So that
there may be social structures which are stagnant or delayed with respect to its most
superficial transformations, spatial connectivity or the rapid flow of information, by way of
example, and as perhaps may to be happening now.
Claude Romano also speaks us since his acontencial hermeneutics and since his philosophy
(although in him this point is quite focussed on the individual event as an opportunity for
life), about of this particular topic of time and transformations. This philosopher tells us
that to cause of the concept of time we have, we see only superficial changes or
modifications, but not apparitions. That is, our eyes are a little blind for the apparitions of
things and not for transformations of the same. For this reason the human being of our
societies often tends to have a great fear or distrust to the great social changes. We must
36
say, at this point, there is considerable literature in sociology about social change, about of
its causes and about of its triggers but not about of the way society perceives time with and
without changes, and how this relates to the living itself. In fact, may that this has
prevented us from seeing a little the stagnation or delay or the structural paralysis in which
likely we are living today.
In conclusion it may be that since the social sciences we are needing of a much broader
way to contemplate time, a new form which may include a little more the phenomenic and
ontological complexity of the events. It may, likewise, that we are needing of a sociology of
time.
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37
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38
Why Are the Laws Unequally Distributed in the Society?
Laws are being manipulated every day by those who wish to participate in the game of
power, which is, as is well known, a social dynamic of great importance and highly
competitive aspects, within Western Society. A dynamic, besides, highly exclusive. The laws
therefore not join us within valorative frames of order, they do not establish cooperation
among people of this world or tend toward a genuine closeness, or at least not in these
current days that run and as primary goal or social function. The laws rather serve today, in
large part, for establish hierarchies and social stratifications. Its most ethical face is, of
course, the legal and superficial mechanisms that serve to protect the more basic human
rights, but what really makes the current implementation of the law, after all, and in the most
structural aspect the contemporary world, is to legalize the social difference between
people.
Laws, States and a Limited Ethic in the Juridical Ambit
Today it is understood that the laws are precepts or juridical norms intended to guide or
control human behavior. In our modern history, we find that the laws have been used for
the full consolidation of many States. Although, truth be told, if we look in more detail, we
find that the laws have served with more accurately to the objetives of very specific groups
within those States. In this sense, the juridical aspect has served mainly, to the interests of
some very concrete groups that formed political parties with great rooting and a social
dominance, groups that have channeled through of the legal and constitucional dimension,
39
the citizen participation to achieve thereby a certain social articulation (Fisher: 2012). The
laws have been used thus for deprive more and more to the citizenry of the general exercise
of politics, and everything in order to achieve a limited sense of unity or nation. The most
bad thing is that we have the following fact: the human being in society is and be will
always, an intrinsically political being, but this important human dimension (this is, the
political dimension) is concentrated today, through the exercise of the state, in very specific
groups.
But, beyond of this recent historical importance of laws in the modern States, it is very
usual considerer that the intrinsic finality underlying in the legal and juridical mechanisms,
is ensure the peaceful coexistence and respect for the condition human. One finality very
laudable and extremely important but very delimited. Delimited because the laws, in its
more ethical face, seek in particular prevent or solve disputes or prevent at all costs the
mistreatment of human dignity, this is, laws seek to avoid that are transgress certain
conditions that are considered universals. In other words, laws, especially regarding the
rights, are guided by what in this essay, I closure under the slogan of "ethics of
transgression" or an ethic that seeks to avoid transgression, but not avoid certain structural
problems.
Of this form, to take one example, in the first International Congress on Universal Justice
and Criminal Justice, held in Madrid from 20 to 23 May 2014, the main concern was just
this, the human condition, something definitely very laudable and worthy of praise, but a
little delimited. And I say delimited, because current laws do not care about ensuring order,
coherence and stability of human relationships. It is true that since the focus that today we
have, the laws worry, in terms of rights, by the most universal conditions of our human
family. So the range of questions that arise is: where are the rights of farmers around the
world front to the multinationals? Where are the rights of migrants in an irregular situation
in a particular State can not ensure a good education or access to health? Where are
juridically inscribed all those concrete and everyday situations that cause certain inequality
and that deal, about the same human relationships in a competitive environment? Only the
40
existence of poverty is, in itself, an injustice, and laws endorse it. Much we can then say in
a situation where there is poverty and the competitive conditions do not allow to get a job.
But beyond of the delimited focus of the actual laws, which nevertheless, I consider
fundamental and necessary, although the ethical aspect of the human dimension only
expresses in rights, the fact is that laws are not used today in the same manner and under
the same conditions for all groups human. In the section that follows I will expose three
brief reasons that according to my current analysis, are responsible of fact that the laws are
unevenly distributed in society, I repeat, makes use of them equally and not all the world
obtains from them, this is, of the laws, the same usufruct. No wonder, that today several
authors as Iker Barbero, call our attention on the fact that the camp of the law, for example,
is manipulated daily by those with greater resources and influences (Barbero: 2010).
Why Are the Laws Unequally Distributed in the Society?
Cause 1: The first cause of why laws are unevenly distributed in society, and why not tend
these (this is, the laws) in its current approach to greater understanding between people,
according to my own impressions of the case, refers to the lack of infallibility interpretative
underlying in the symbolic aspect since the laws are a purely human affair. In this regard, it
is said that the "law as human creation acquires specific characteristics of man, therefore, it
is likely to contain their desires, expectations, beliefs, fears, values, and of course, also their
defects" (Arguedas, 2006).
Moreover, laws cannot give account of all reality, hence it is very common that in many
aspects of human life, exist gaps or voids of law, which represent human complexity, or the
lack of a normative system within of the juridical dimension. Around this point, it is said
that "The existence of gaps may be due to any reason attributable to the legislature
(subjective gap) or the aging of law as a result of social evolution (objective gap)"
(Arguedas: 2006). As a result of the above, we find that the law can never be complete, and
that those who design the existing normative aspects, do their labor in specific negotiating
41
frameworks and since certain logical cognitive. All this without mentioning in detail that
many times there may be norms that contradict one another, something that happens very
often, and in these areas, always will tend to be, for example in a legal dispute, the group
with more capabilities and social capital, the group that is imposed.
Cause 2: The second cause I want to mention refers to cultural factors. This, it is necessary
to say, is an extremely complex issue whose proper analysis is beyond the immediate and
purely reflexive and divulgative purposes of this article. However, I will summarize the
issue saying that many times, depending on the context, legal justice operates in one way or
another according to the characteristics of a person, or rather, according to how they are
socially constructed characteristics of a person. To put a somewhat general example,
someone may be accused of a crime or be considered criminal, almost by the mere fact of
being a man, or being a person of color or having one or another feature associated with it.
Thus, it happens often that regulatory standards are generalized to become in cultural
criminalization, this, due largely to the fact that the laws currently more than maintain
order, respect, support and understanding among all people, what they want is to protect
certain possessions in very specific cases. Of course, with this scenario, there are many
human groups in present day, that claim to be supporters of some or other specific legal
protection but with certain particularistic purposes, while on the other hand, in a world with
legal empties and delimited approaches of law, today, appear all kinds of activisms
struggling by one or another reivindication.
Cause 3: This cause that I want to expose briefly refers to structural reasons. In a previous
article I wrote entitled, "The temporary stagnation of social structures", I spoke about the
fact that today is likely that we live in a time of stagnant of social dynamics, this, despite
the overpowering advances in the field of mediated communication. And thus, many of the
explanatory aspects mentioned in that text apply to this cause. For example, The fact that
today are the politicians and not the citizens, those who have concentrated the instruments
of governance, and that the State it has stopped or stalled, in large part to cause, of a very
old confrontation between economic ideologies, are some of those aspects.
42
To these two aspects, we could also add a key structural factor, which is responsible of
most of inequality in the planet: the fact that reigns in the world an unequal international
division of labor and of the productive sectors, an division that makes that few companies
can manage the global economy and fewer than a hundred people in the world can have
more money than million people at a time. A situation that goes against the laws of
economics, because is likely the crisis that began in late 2007, tried to curb this situation by
itself, as a self-regulatory, however, is well known that the IMF and the government United
States, among other important social entities, gave bailouts (or bonds of advantage) to
larger companies for keep perpetuating the status of neoliberal things, instead of letting
companies assume their own falls and their own responsibilities, and of this form, destine
those resources to other projects.
Finally, I must say that the more entrenched structural situation is the power, wich, today,
unfortunately, is guided for our principal value, this is: "competitiveness". Around this
issue, we must remember that power seems to be being disputed today by a sector with very
little tolerance, of right and conservative. A sector that speaks, among other things, of make
war against terrorism, even when terrorism no it is an ideology but a tactic of war (a tactic
that obviously we must to despise). On the other hand, we have an sector of left and
advocate for social justice, a sector of society that contradicts itself when makes pacts with
the most oppressive companies of private sector or when, for ensure the success of a policy,
restricts freedoms. Yes, the power seems to be being fought mainly between those two
positions, but the truth is that the power is an issue that is very ingrained in every aspect of
modern human life. Power is even in our current laws. Thus, the laws have become an
unbridgeable distance within what unites us.
43
Bibliography:
- Arguedas Minaya, Maikol, (2006), Los vacíos de la ley y los métodos de
integración jurídica.
- Barbero González, Iker, (2010), Hacia modelos alternativos de ciudadanía: Una
análisis socio-jurídico del movimiento Sinpapales. Tesis Doctoral Europea 2010,
Universidad del País Vasco.
- Fisher, Eloy (2012), “La Constitución Evolutiva: perspectivas evolutivas desde la
sociología política y la práctica constitucional”. Revista Colombiana de Sociología
Vol. 35, N. 2 jul.- dic. 2012, Bogotá – Colombia pp. 93 – 110.
44
The Current Leisure as a Social Issue Imbued with
Negative Values
We live in a world where governability is highly separated from the citizenship and
identified with a small and representative group of managers of the political. A world
where the true power of action and decision is established widely in the monopolies
that are better consolidated in the private sector, a sector that, moreover, are
unequally distributed within the international production system. A world that is
certainly very competitive. And it is in this world, of course, where leisure is presented
as a matter that falls under the tutelage of all kinds of objectify interests. Interests
that dehumanize or that looking the most evanescent and impulsive of our human life.
Interests that, ultimately, are the ones who are educating young people of the
contemporary Western Society, very often within frames undeniable of prejudice,
indifference and selfishness. From there, the two main ideas of this text are, one, that
leisure is today primarily a social issue and two, that leisure has a great socializing
and educational power that should be targeted, since an axiological point of view, of a
form most uplifting, emotional, positive and supportive.
The Current Leisure Tends to be Primarily a Social Issue
It is said that with the passage of time in the social studies of West, the work became a
prime dimension that defines the human being at those aspects that relates to their everyday
relationships (Gomez and Elizalde: 2009). Similarly, it is said that recently the leisure has
been presented as a no less fundamental counterpart of that dimension, the dimension of
45
work (Moral: 2009). A counterpart that has had social reconfigurations of great weight in
the collective imagination in recent decades. It's said, moreover, that leisure began to have a
notorious or preponderant role, in societies of post-industrial nuances, where the initial
tendency was to work quickly to rest slowly (Moral: 2009). And I say initial tendency to
slightly clarify this epistemological aspect, since in our current societies leisure is part of a
myriad of complex dynamics, many of which, it must be said, not precisely lead to rest and
relaxation. In this way, by ironic that sounds, there are many dynamics of leisure and rest,
urging, nowadays, to stress, to fear, to want to excel at all costs and of not very tolerant
forms, or to want to fit within certain patterns of contemporary beauty.
Now well, we must say that leisure, from a general point of view, it's certainly a great
social achievement and a configurator axis of a large number of aspects of current life.
However, many authors such as Frankel B, agree on the fact that free time and leisure
manifest today, "as an achievement that could, in its most alienating mode, stand against
those who gave it the status of being dissociated of the captive labor time, that still is an
important reference and a director axis of the individual's life in this post-industrial
society”. And well, before speaking briefly and schematically in this short essay about that
aspect which indicates that leisure isn't directed in the best way in our societies, and how it
has become, in fact, and in a great number of factors, in a social axis that is against us, we
should point out one of its main features. One of its main features in these modern times.
Well, this feature is which places the phenomenon of leisure as a primarily social matter as
it unfolds not of static or passive way and articulating networks and relationships of all
kinds in our current societies of information. In these societies, where one of the main
guiding axes of life, according to authors like Georgina Remondino (2012), is the maxim of
"show yourself, instead of the maxim of "help to others", or 'understands to others', or
rather than many other maxims of similar texture axiological. Thereby, in that social
context, one of the main scenarios of contemporary leisure, are social networks, where,
effectively, people practice the maxim of our time of "show yourself". But not only at that
level leisure is social. Many mediated practices, for example, that in the 20th century were
individual, like video games, have become more and more and more of social nuance. Of
46
course, nowadays ICT allow that many aspects of life are conducted beyond the space
limitations or of geographical locations and also in real time. Today, therefore, ICTs allow
to leisure be a social issue even without physical presence.
The Permanence of much of the Conflict and Social Tension, due to Negative Values
that Drives a Poorly Directed Leisure
To finish this little reflection, I see convenient to add to what was said above, that in this
world of productive and social paradigms of undeniably competitive nuances, and not
cooperative, leisure is a field of human social life where they are articulated, are deployed
and are originate even many of the main anti-values that define our current societies.
Contemporary society actually lives awed by an overwhelming swarm of desires and
requirements selfish, as the market encourages a extreme culture of possession which
manifests even in our social relations. Leisure, likewise, is socially associated with young
people or people who are forming newly in this world. Hence, this group of people is found
hundred percent exposed to the social deployment of the contemporary negative values.
And so, nowadays on the Internet, many people have fun excluding to others from certain
specific spaces, observing real murders of people, encouraging human relations that are
only reduced to the sexual dimension, or spreading different and various forms of hatred
and intolerance.
We may become a society with better values, but the current dynamics of leisure undermine
that achievement, and in this vein, is likely to we have in the future, a world in which
continue perpetuating indefinitely the great wars and the great conflicts. Clear, the conflict
is an issue inherent to the human, and totally linked to the human and social relations, but
not necessarily for this reason also the war. I don't claim, of course, to say that future wars
will be a product of how we live in these days our moments of leisure. The war, dominion
and power, we must said, are too complex issues that encompass a large number of
phenomena and dimensions, and they shouldn't be locked in excess in one methodological
or epistemological aspect. We mustn't, therefore, associate the power, for example, with a
47
unique set of issues that reduce it to the patriarchal, or to the hegemonic economic system,
or any other aspect that deprive these issues of many nuances.
Finally, I close this brief and very general reflection, inviting to debate on leisure, and the
debate on how the leisure could get to be closely linked with good training of the
individual. A formation where there may be an appropriate management of emotions and
relationships in general, of the person in society.
Bibliography:
Frankel,B.(1989): Los utópicos postindustriales. Valencia: Edicios Alfons el Magnànim.
Institució Valenciana d‟Estudis i Investigació.
Gomes Christianne y Elizalde Rodrigo, (2009), Trabajo, tiempo libre y ocio en la
contemporaneidad: Contradicciones y desafíos, En: Polis, Revista de la Universidad
Bolivariana, Volumen 8, Nº 22, 2009, p. 249-266.
Moral Jiménez, (2009). Ocio bifronte en una sociedad postindustrial. Análisis
psicosociológico de las tendencias emergentes, Boletín de Psicología, No. 96, Julio 2009,
47-65.
Remondino, Georgina (2012). Blog y redes sociales: un análisis desde las tecnologías de la
gubernamentalidad y el género. Athenea Digital, 12(3), 51-69.
48
Towards a Positive Emotional Innovation of Ecology and
Society
In the daily flow of the social events, many people and institutions usually propose an
organizational change or a redistribution of wealth or of social functions within the
current social structure. They do this with the intention of making the world a more
just and equitable place for all. However, we rarely find a social analyst that since
field academic say that it should also fight against the values that characterize the
injustices around us. And that is because unfortunately the speeches that talk about
ethical change and overcoming the current values, have been relegated to the realm of
the personal growth or to religion. Hence one of the ideas of this text is that it can
change the social structure, if all society as a whole choose values that will move us
much more to our most human part and also the nature that surrounds us. A values
that speak of cooperation and a life without one of those mass produced items that
gradually deplete the resources of our planet. A values that make us worry more for
life and coexistence among all.
The Ethical, Ecological and Human Background of Social Justice
For many people change the world and fight many of the social injustices of today, it is
simply a matter of making a policy change, or a change in social and economic system, and
even for many it is simply a matter of increasing income and the welfare in general of
people. However, beyond the economic systems and social organizations, the truth is that a
49
material change that doesn't involve an ethical change will not solve many of the problems
that have long been known to mankind along its path through history.
Sure, economic systems and social organizations are human creations, so each has its own
range of defects and bad directions. So to improve social justice we must not only work in
the forms of social organization or in public and social political that obviously are essential
and fundamental, also we should work on the same unfoldment of the human, in the
unfoldment of the human in terms of what concerns social harmony and to harmony with
nature.
About increasing revenue for that society have more welfare, we may well quote the
famous Easterlin paradox of the social studies economics (1974). According to this
paradox, even though people with higher incomes are happier, the fact is that as a country's
income increases don't necessarily increase the happiness. In a similar and comparative
way, we can also find countries in developing who say to be much happier that many of the
countries of first order. So the income, for example, is not an absolute matter with regard to
human welfare, without saying, of course, that a material existence with the resources
needed to pursue a more or less comfortable life, is not really essential and extremely
important.
About those who wish to change the current systemic and social order, we have to ask for a
moment of what serves to them oppose the terrifying and savage neoliberalism or
something so inesencial and so human and so contextual as the industry, if after it will go
buy the latest electronic gadget. A gadget that will almost certainly cease to be fashionable
in a matter of months. In this sense, it is daily action of all persons the that reproduces and
feeds the defects of social systems. Something that can also be seen in terms of social
coexistence and in the same manner in which they are stratified human societies.
It is a simple fact. So simple as say that it is useless to oppose a war or want a more just
society if we continue to act with hatred toward one or another person of a particular group.
This aspect is ignored or rarely frequented in the academic and social studies. So much so
50
that many of the speeches that speak of ethical and personal overcoming are considered
inferior. Fortunately, in philosophy an important and prominent figure like Emmanuel
Levinas (1993), he came to speak within their theoretical framework on ethical overcoming
of ontology, ie, an overcoming of all those theories that want to enclose in Lo Same all
essences.
For this philosopher, the individuality of the Self emerges from the Other. Unable to save
distance to the Other, hence we has a responsibility with him, even more in the fact that is
in the Other, where we find the full realization of our freedom and of our own being.
However, today, this responsibility with the Other doesn't manifest itself in the form and
with the interest which should manifest.
The Ecological and Some Others Aspects that Should Be Emotionalized Positively for
a More Just World
Our responsibility is also with to nature, and many of its current problems, could be solved
if all people as consumers we choose not to purchase that massification elements that the
industry puts on the market daily. In fact, the same industry and the same neoliberalism
could disappear as exist today if we could all have an ethic that lead us to be thoughtful and
responsible consumers. Similarly, if all abogáramos by the end of all forms of violence and
hatred, the mere mention of war or confrontation, it would be something that would be
analyzed carefully. Of course, these ideas do not cease to form nothing but a utopia, a
utopia realy ideal and practically difficult to achieve within of the human society, however,
back of all these ideas, underlying the fact that social changes must also be ethics and in
values.
In an article entitled "The virtuality of emotions and their communication in the digital age"
(2013), I talked about that human emotions and the metaphysical aspects of our inner
vitalities have been a subject of study very little addressed by sociology and non-social
psychological studies in general. In that article, I also mentioned that this metaphysical
51
aspects might get to be objectified for their academic understanding, and talked a bit, by the
way, and very schematically, about of concept of emotional innovation. Well, I bring this
subject up, due to the fact that social studies have been little concerned by the human
emotions, this lead us to disregard them as regards to how to achieve an appropriate and
fair social change. Emotions don't just are divided in sadness or happiness or others similar
categories, is a complex issue, and every day can come, in a mediatic world, new ways of
expressing those feelings or feelings.
Hence a ethics that emphasizes ecology, healthy living and life as life, and not life in their
limited view of possession should not usurp, should emphasize a new way positive
emotional that can achieve it. Hence that in these lines I speak, of a form merely reflective
and with the aim of encouraging debate, that nature, life, responsible consumption and the
end of all hatred, are matters or issues to be much more positively emotionalizing.
Historically, the social situation has been so dark that for many cultures hatred toward
another group has given them identity and to many people have even given them guidance
in a determined government posts. Hence, the main idea of this text is that you can get to
change a system, not just to change the institutions that characterize it, but the values that
guide these institutions (without saying of course, other than of the everything necessary to
change the current organizational structure). Moreover, do not forget that the lack of
understanding of the emotions in the social field is a kind of dynamo and engine of much
social injustices.
Bibliography:
– Easterlin, Richard A. (1974) “Does Economic Growth Improve the Human Lot?” in
Paul A. David and Melvin W. Reder, eds., Nations and Households in Economic Growth:
Essays in Honor of Moses Abramovitz, New York: Academic Press, Inc:
http://graphics8.nytimes.com/images/2008/04/16/business/Easterlin1974.pdf
52
- Guerrero Ramos, Miguel (2013).La virtualidad de las emociones y su comunicación
en la era digital: las emociones humanas como un proceso comunicativo de potencialidades
interiores, En: El mundo de hoy y los entornos virtuales, Eumed.
- Lévinas, Emmanuel (1993). Entre nosotros: ensayos para pensar en otro. Editorial Pre-
Textos.
53
Schizoanalysis and Interculturalism. How Classification
Systems Oppose the Acknowledgment of Diversity
The most basic means of interculturalism, the true exercise of a participative democracy,
and the Deleuzian method, may feature a common element amongst them - the importance
of letting the „other‟ speak, and appropriating the desired traits from such „other‟, rather
than substituting them and speaking in their behalf, a largely constructive perspective that
emphasises intercultural communication. Today‟s world, however, according to authors
such as David García Casado (2010), exercises repression, or diffuse dominance which
isn‟t characterised, as in other times, by usurpation or transgression of fundamental rights,
but by contention and homogenisation of our passions and desire, the control of which
results in diffuse ways of modern domination holding back our participation in the world‟s
social and political reality.
In order to adequately develop this idea, let‟s briefly remember first of all, the multicultural
diversity management scheme alludes to sundry human groups that socially differ from
each other, one of which, it could be said, imposes its vision of history and dissimilarity
itself. The pluricultural scheme, by its side, proposes that a dominant group accepts the
permanence of others in its (as opposed to their) society as a relative form of tolerance, but
without fully assimilating them. Last but not least, the intercultural scheme, more than a
rigid static concept, suggests a behavioural pattern, an attitude towards life consisting of
accepting dialogue and free cultural blending, where cultures enhance one another instead
of being constantly set apart.
Interculturalism, as a result, represents what French philosopher Guilles Deleuze called
a flexible segmentation, which is something like a far more compliant distinction of the
discourses classifying it. With reference to this, it‟s important to keep in mind that
54
Deleuze‟s philosophy‟s not based on rigid essential concepts such as the ones usually dealt
with in the Western civilisation, but in more rhizomatic ones, or more malleable and
interdisciplinary ideas, where the eclectic, adaptable and slightly protracted notion of
schizoanalsis could be pivotal.
Let‟s go step by step though: before briefly exploring schizoanalysis, let‟s mention which
are, in my opinion, two of the biggest problems of this society that controls our passions
and desires and transforms them in an article of trade. Somewhat guided by authors such as
David García Casado, the first of those issues is the right of enjoyment that‟s been
illustrated as purportedly the only inalienable individual entitlement, resulting in the
constant fulfilment of our desires being given more importance in our society than
participating in the assessment and social arrangement, brought in such a way that even
radicalism and revolution are being sold as elements from the system, and are even
products made for consumption or at least seek becoming thus, closely linked with the
aforementioned right of enjoyment.
The second problem is the existence of rigidity in the classification of discourses, stances
and social groups. The mistaken idea of race, for instance, is product of this problem, which
catalogues avowals in academic, literary, etc. despite the fact that many years ago
postmodernism would undermine and obliterate such distinctions (we‟re yet to reach,
consequently, a postmodern era), resulting in a set categorization. It‟s difficult for your
statements to be accepted in high academic milieus if you lack post-graduate- or doctorate-
level studies. All of this is indeed still labelled today, even people and social groups. We
need, therefore, flexible segmentation, which is why Guilles Deleuze‟s schizoanalysis
could well assist us in understanding our desires even in spite of being a shapeless
initiative, as it‟s just a procedure we can adapt at our will when dissecting reality and which
could link psychoanalysis (rather than denying it) to politics and sociologic aspects of our
comprehension and actions before civilization and which should be far more adaptable in
academic circles, allowing for artistic and intellectual areas to be integrated and erasing
discursive, ethnic and unyielding pigeonholing of human sectors and removing
55
classifications such as nationality (without necessarily making the State disappear, since the
idea is for this project to one day guarantee the sense of a true participative democracy).
This way a better treatment could even be achieved for migrant individuals, who carry a
possible interculturalism from one place to another, although it‟s worth mentioning that this
idea of a more flexible way of thinking, valuing difference over identity, counters the
modern view that‟s currently globalised and immerse in each and every one of us. Yes, the
human being seems to ineludibly have a tendency to classify, and while that remains, such
categorizations will serve more as instruments of domination the more rigid they are, and
the diffuse and yet ambiguous idea of a flexible segmentation or a study of reality through
schizoanalysis will be pushed even further towards the facet of a utopia.
Bibliography:
García casado David. (2010). La resistencia no es modelo sino devenir. Crítica de lo radical
contemporáneo. Revista estudios visuales.
Deleuze, Guille, and Guattari (1972). Anti-Oedipus: Capitalism and Schizophrenia.
57
L’impasse temporelle des structures sociales –Nous
restons dans l’impasse ou nous avançons ?
(The Temporary Stagnation of Social Structures. Are We Stagnant or We
Advance?)
Il est possible que, à partir de nos études sociologiques, il fausse arriver à une nouvelle
façon de comprendre la temporalité ou le même devenir des phénomènes sociaux. Une
nouvelle façon que nous permet de reconnaitre si nous vivons une époque de paralysie
ou d’ankylose sociale dans le plus constitutive et fondamental des structures et des
institutions de notre époque actuelle. Une nouvelle façon de comprendre ou
d’apercevoir le tissu temporel en société qui nous fait concevoir un peu plus, au moins
avec une complexité plus précise ou plus intégrale, le déroulement même du devenir
social.
Les sciences sociales et la temporalité
Les sciences sociales en général, semblent avoir comme tendance, une perspective très
concrète et spécifique devant le temps et le flux même des évènements sociaux. Notre
psychologie actuelle, par exemple, provient d‟une tradition très durkheimienne et très
positiviste. La tradition d‟étudier le « fait social », c‟est-à-dire d‟étudier une manifestation,
un phénomène ou un changement qui est clairement identifiable, tant qu‟au moment de
chercher un objet d‟étude, autrement dit, un fait social, nous choisissons d‟identifier une
58
manifestation ou un changement qui a des caractéristiques déterminées dans une ligne
temporelle donnée.
Néanmoins, à l‟égard des auteurs tels que Claude Romano (1999), la pensée occidentale a
toujours eu une conception très limitée de l‟évènement et du temps lui-même. Tant que
nous pourrions bien nous risquer à dire que nous vivons actuellement une période
d‟impasse en ce qui concerne l‟avancement des institutions et des structures sociaux. Une
période de suspension et d‟un dynamisme structurel très bas, bien que les transformations
superficielles de la structure sociale actuelle, comme celles qui sont données par des
innovations technologiques qui apparaissent chaque nouveau jour, nous font penser
précisément tout le contraire. C‟est-à-dire, bien que nous vivions une période des
transformations très rapides qui sont guidées par des technologies de l‟information et la
connectivité, au sens fort et objective, il est possible que nous vivions une période d‟un
dynamisme social très bas qui ne signifie pas un changement institutionnel de fond.
Pour comprendre cette information que nous ne vivons pas une période de transformations
rapides de fond mais, plutôt d‟impasse, au moins de modification très lente de la structure
sociale, nous pouvons bien faire une comparaison avec celle dénommé « époque
d‟obscurantisme médiéval ». De cette manière, nous pouvons dire que, bien que beaucoup
d‟auteurs soutiennent que le Moyen-Age n‟as pas été une époque de recul total du savoir et
de la culture occidentale, c‟est le plus commun et le plus général que cette époque soit
souvent identifiée comme une période dans laquelle une modification très lente des
structures et institutions nationales a prédominé. En considérant pour un instant que cette
hypothèse soit vraie, nous pourrions bien faire une analogie d‟une telle situation avec
l‟actuel déroulement de nos sociétés dans le monde entier. En d‟autres termes, nous
pourrions dire que nous vivons une période d‟impasse par rapport à, par exemple,
l‟avancement de fond de nos institutions sociales. Une période d´impasse ou paralysie dans
laquelle il y a des transformations structurales significatives très basses ou nulles.
59
Quelques raisons qui nous mènent à parler d’un type d’impasse social
très spécifique dans l’actualité
Il y a beaucoup de raisons qui peuvent nous conduire à proposer une impasse de la
dynamique institutionnelle actuelle ou l‟apparition faible des éléments qui modifient
significativement notre structure sociale. Certaines de ces raisons ne sont que détails que,
pourtant, deviennent cruciaux pour l‟organisation et le déroulement de la vie sociale même.
Des détails comme le fait que les partis politiques actuels continuent à travailler avec des
structures organisationnelles d‟il y a cent ans, ainsi que le fait d‟avoir une carte nationale
d‟identité pour démontrer une citoyenneté, à cause de l‟absence d‟un tel document attestant
le statut juridique de citoyen, une personne risque d‟être déprotégée et privée des droits
fondamentaux, principalement de la santé et de l‟éducation.
Toutefois, quelques autres raisons que nous pouvons citer pour parler de l‟impasse de la
structure sociale actuelle, font allusion aux paradigmes extraordinairement globaux et qui
sont en vigueur, quelques–uns, depuis des temps tellement anciens que la société-elle-
même. D‟entre ces raisons nous pouvons mentionner, en premier lieu, le fait que la
compréhension de l‟État et son structure se trouve, même aujourd‟hui, très limité et
restreint à la conception avec laquelle telle entité a commencé à s‟établir il y a un peu plus
de trois siècles. Autrement dit, il est rare que l‟État soit contemplé comme une entité encore
en construction, et plutôt toute la dispute et la réflexion sur ces transformations, ont porté
sur le moyen dans lequel il faut s‟orienter, c‟est- à-dire, si l‟État doit être de type socialiste
ou capitaliste. D‟autre part, il faut aussi dire que nous vivons aujourd‟hui sous le paradigme
que la politique est une question d‟un groupe de personnes présélectionnées, et nous
confondons l‟exercice même de la politique avec l‟activité des politiciens, c‟est la raison
pour laquelle le groupe de politiciens peut se concentrer de manière excessive dans le
monopole des mécanismes et des décisions de gouvernabilité.
60
Il y a beaucoup plus des raisons qui nous poussent à parler d‟impasse mais seulement celles
qui sont abordées nous immergent, depuis très longtemps, dans un modèle très spécifique et
concrète d‟organisation géopolitique mondiale qui nous prive d‟une culture délibérative et
d‟une démocratie pleinement citoyenne et participative.
La notion des « événements » du philosophe Claude Romano et le
repenser des structures sociaux.
Je disais aux lignes précédentes que, à l‟égard de Claude Romano (1999), la pensée
occidentale a toujours eu une conception très limitée de l‟événement et du temps lui-même.
En premier lieu, Romano attire notre attention sur le fait qu‟en occident nous avons la
tendance à dire que les choses changent parce qu‟elles ont du temps ou parce qu‟elles
changent sur le temps. De telle manière que le changement est réduit à un simple accident
qui s‟unifie par des relations spatiales, cela signifiant que le changement reste réduit à sa
simple appréhension casuelle. Le temps, ainsi vu, ou comme nous le voyons toujours, est
une simple apparition sur les choses, et si nous ne le voyons pas apparaitre très clairement
sur les choses, il ne réveille pas notre curiosité et nous ne pouvons pas le penser ou
l‟évaluer d‟une façon ou d‟une autre. Toutefois, une structure ou un système social est
difficile d‟imaginer comme des choses concrètes, du fait qu‟il existe souvent une grande
difficulté pour relier des structures ou des systèmes avec aucun moyen de compréhension
temporelle. De telle façon qu‟il est possible qu‟il y ait des structures sociales qui restent en
retard ou coincées d‟après ses transformations plus superficielles, sa connectivité spatiale
ou le flux rapide de l‟information, à titre d‟exemple, comme il peut être le cas actuellement.
Claude Romano nous parle aussi depuis son herméneutique événementielle et de sa
philosophie (malgré le fait qu‟elle est bien centrée dans l‟événement individuel comme une
opportunité de vie), sur le point en question. Ce philosophe nous dit que, pour la conception
du temps que nous avons, nous voyons seulement des changements et modifications
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superficielles, mais pas d‟apparitions. À savoir, notre vue est un peu plus aveugle à
l‟apparition des choses qu‟aux transformations d‟elles-mêmes. C‟est la raison pour laquelle
l‟être humain de nos sociétés, beaucoup de fois, a un grand peur ou une grande méfiance
face au changement social. Il faut dire que, en arrivant à ce point, il existe beaucoup de
bibliographie en sociologie concernant le changement social, ce qui le provoque et ses
effets détonants, mais pas la façon dont la société aperçois le temps avec ou sans
changements, et la façon dont cela se rapporte avec la vie même et il est possible que cela
nous ait empêché de voir un peu l‟impasse, le recul ou la paralysie structurelle dans laquelle
nous sommes en train de vivre actuellement.
En conclusion, il est possible que, d‟après nos croyances sociales, nous ayons besoin d‟une
façon beaucoup plus étendue de contempler le temps, une nouvelle façon qui intègre, au
moins un peu plus, la complexité phénoménique et ontologique des événements. Il est
probable que, de la même façon, nous ayons besoin d‟une sociologie du temps.
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Le loisir actuelle comme une question social imprégnée
de valeurs négatives
(The Current Leisure as a Social Issue Imbued with Negative Values)
Nous vivons dans un monde où la gouvernance est fortement séparée de la citoyenneté
et identifiée avec un groupe petit e représentatif de gestionnaires du phénomène social
politique. Un monde où le vrai pouvoir d'action repose en grande partie dans les
monopoles qui sont mieux consolidés dans le secteur privé, lesquelles, par ailleur, sont
inégalement réparties au sein du système de production international. Un monde qui
est, sans aucun doute, trop compétitif. Et c'est dans ce monde, bien sûr, où le loisir se
présenté comme une question qui tombe sous le regard de toute sorte d'intérêts qui
chosifient. Intérêts qui déshumanisent ou qui cherchent le plus évanescent et impulsif
de notre vie humaine. Intérêts qui, de manière similaire, sont ceux qui, en fait, sont
éduquant aux jeunes de la société occidentale contemporaine, plusieurs fois, depuis le
préjugés, l'indifférence et l'égoïsme. De là, les deux idées principales de ce texte sont,
l'un, que le loisir est aujourd'hui une question fondamentalement sociale et deux, que
le loisir a un grande pouvoir de socialisation et éducatif qui devrait se orienter, depuis
un point de vue axiologique, d'une manière beaucoup plus édifiante, émotionnelle,
positif et coopératif.
Le loisir actuelle tend à être principalement une question sociale
Il est dit que, avec le passage du temps dans les études sociales de Occident, le travail est
devenu une dimension de premier ordre qui définit à les êtres humains en ce qui concerne à
leurs relations quotidiennes (Gómez et Elizalde : 2009). De même, il est dit que très
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récemment, le loisir a été présentée comme une contrepartie non moins fondamental de
cette dimension, à savoir, de la dimension de travail (Moral : 2009). Un contrepartie qui eut
reconfigurations sociales de grande importance dans l'imaginaire collectif au cours des
dernières décennies. Il est dit, aussi, que le loisir a commencé à avoir un rôle notoire ou
prépondérant, dans sociétés de nuances postindustrielles, où la tendance initiale était de
travailler très rapide pour se reposer lentement (Moral : 2009). Et je dis tendance initiale
pour affiner un peu cet aspect épistémologique, puisque dans nos sociétés actuelles le loisir
fait partie d'une myriade de dynamiques complexes, beaucoup de qui, il doit être dit, ne
conduisent pas précisément au repos et le détente. De cette façon, par ironique que cela
puisse paraître, il y a beaucoup de dynamiques de temps libre et repos, qui conduisirent
aujourd'hui au stress, au peur, à que nous voulions exceller indépendamment de toute autre
chose et d'unes manières qui ne sont pas très tolérants, ou à que nous voulions ajuster dans
certains stéréotypes et modèles de beauté contemporaine.
Par autre part, je dois dire que le loisir, depuis un point de vue général, il est certainement
une grande réussite sociale et un axe configurateur d'un grande numéro de aspects de la vie
actuelle. Néanmoins, de nombreux auteurs tels que Frankel B, ils sont d'accord sur le fait
que le temps libre et le loisir se manifestent aujourd'hui, “comme une réalisation qui
pourrait devenir, dans son mode plus aliénante, contre les personnes que lui donnèrent le
statut d'être séparé du temps captif de travail, référent encore et axe directeur de la vie des
individus dans cette société post-industrielle.” À ce point, et avant de je parler brièvement
et schématiquement dans ce court essai sur cet aspect qui indique que le loisir n'est pas
dirigé de la meilleure façon dans nos sociétés, et comment il est devenu, en fait, et dans un
grand nombre de facteurs, un axe social qui est contre nous, nous devons souligner une de
ses principales particularités. Plus précisément une des ses principales caractéristiques en
ces jours présents.
Et bien, cette caractéristique est celle qui nous amène au phénomène du loisirs comme une
question principalement sociale. Une question que se déroule de façon pas statique ou
passive et qui articule un grande nombre de réseaux et relations de différents types dans nos
sociétés actuelles de l'information. Dans ces sociétés, où l'une des principales lignes
directrices de la vie, selon des auteurs comme Georgina Remondino (2012), est la maxime
du « montrer vous-même », au lieu de la maxime du « aider les autres » ou « comprendre
les autres », ou à la place de beaucoup d'autres maximes de texture axiologique similaire. Et
bien sûr, dans ce contexte social, un des principaux scénarios du loisir contemporains sont
les réseaux sociaux, où, en effet, les personnes pratiquent la maxime de notre ère de «
montrer vous-même ». Mais je dois dire que non seulement dans cet espace le loisir est une
question sociale. Plusieurs practiques médiées, par exemple, qui, au XXe siècle, étaient
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individuelles, comme les jeux vidéo, sont devenus de plus en plus et plus de nuance social.
Bien sûr, aujourd'hui les technologies de l'information nous permettent que nombreux
aspects de la vie sont menées au-delà des limites du espace ou des lieux géographiques et
aussi en temps réel.Aujourd'hui, donc, les technologies de l'information nous permettent
que le loisirs soit une question sociale.
La permanence d'une grande partie des conflits et des tensions sociales,
en raison des valeurs négatives qui anime un loisir mal orienté
Pour terminer cette petite réflexion, je vois commode à ajouter à ce qui a été dit ci-dessus,
que dans ce monde de paradigmes productifs et sociales indéniablement compétitifs et pas
précisément coopératifs, le loisir est un champ de la vie sociale humaine, où un bon nombre
des principales anti-valeurs qui définissent nos sociétés actuelles sont articulées, se
propagent et émergent sans cesse. La société contemporaine, vit en effet, réellement
assommée par un essaim écrasant de désirs et des besoins égoïstes, puisque le marché incite
une culture extrême de la possession qui se manifeste même dans nos relations sociales. Le
loisir, d'ailleurs, est socialement associée à des jeunes ou des personnes qui sont récemment
formant leur personnalité dans ce monde. Par conséquent, ce groupe de personnes se trouve
à cent pour cent exposée au déploiement social de ces valeurs négatives contemporains. Par
conséquent, aujourd'hui dans l'Internet, beaucoup de gens avoir du plaisir en excluant à
autres de certains espaces spécifiques, au moment de observer meurtres réels de personnes,
au moment de encourager les relations humaines réduites uniquement à la dimension
sexuelle, ou au moment de propager différentes et diverses formes de haine et d'intolérance.
Nous pouvons être une société avec de meilleures valeurs, mais les dynamiques actuelles de
loisir compromettent cette réalisation, et dans cette veine, il est très probable que nous
avons dans le futur un monde dans lequel continuent indéfiniment les grandes guerres et les
grands conflits. Bien sûr, le conflit est inhérent à la condition humaine, et entièrement liée à
la relation sociale, mais pas nécessairement est aussi, par cette raison, la guerre. Je ne
prétends pas dire, bien sûr, que les guerres futures vont être un produit de la façon dont
nous vivons en ces jours, nos moments de loisir. La guerre, la domination et le pouvoir, Il
faut dire, sont des questions trop complexes qui englobent un grand nombre de phénomènes
et de dimensions, et ils ne doivent pas être enfermés en excès dans un seul aspect
méthodologique ou épistémologique. Nous ne devons pas associer, par conséquent, le
pouvoir, par exemple, avec un ensemble unique de problèmes qui peuvent réduire tout ceci
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au aspect patriarcal, ou aux défauts indéniables du système économique dominant, ou tout
autre aspect qui lui supprime à ces questions de nombreuses nuances.
Finalement, je termine cette réflexion brève et très générale, invitant au débat sur le loisir,
et au débat sur la manière dans qui le loisir pourrait être étroitement lié à une bonne
formation de l'individu. Une manière qui peut contempler la gestion correcte des émotions
et des relations en général de la personne dans la société.
Bibliographie:
Frankel,B.(1989): Los utópicos postindustriales. Valencia: Edicios Alfons el Magnànim.
Institució Valenciana d‟Estudis i Investigació.
Gomes Christianne y Elizalde Rodrigo, (2009), Trabajo, tiempo libre y ocio en la
contemporaneidad: Contradicciones y desafíos, En: Polis, Revista de la Universidad
Bolivariana, Volumen 8, Nº 22, 2009, p. 249-266.
Moral Jiménez, (2009). Ocio bifronte en una sociedad postindustrial. Análisis
psicosociológico de las tendencias emergentes, Boletín de Psicología, No. 96, Julio 2009,
47-65.
Remondino, Georgina (2012). Blog y redes sociales: un análisis desde las tecnologías de la
gubernamentalidad y el género. Athenea Digital, 12(3), 51-69